For the Blood Is the Life. Francis Marion Crawford

Чтение книги онлайн.

СКАЧАТЬ altogether. However, he has done me more than one service before now, and though I do not comprehend his method of arriving at conclusions, still less his mode of locomotion, I am always glad of his advice."

      "But what is he? Is he a Persian?—you called him by an Indian name, but that may be a disguise—is he a wise man from Iran?"

      "He is a very wise man, but not from Iran. No. He is a Brahmin by birth, a Buddhist by adopted religion, and he calls himself an 'adept' by profession, I suppose, if he can be said to have any. He comes and goes unexpectedly, with amazing rapidity. His visits are brief, but he always seems to be perfectly conversant with the matter in hand, whatever it be. He will come to-night and give me about twenty words of advice, which I may follow or may not, as my judgment dictates; and before I have answered or recovered from my surprise, he will have vanished, apparently into space; for if I ask my servants where he is gone they will stare at me as if I were crazy, until I show them that the room is empty, and accuse them of going to sleep instead of seeing who goes in and out of my apartment. He speaks more languages than I do, and better. He once told me he was educated in Edinburgh, and his perfect knowledge of European affairs and of European topics leads me to think he must have been there a long time. Have you ever looked into the higher phases of Buddhism? It is a very interesting study."

      "Yes, I have read something about it. Indeed I have read a good deal, and have thought more. The subject is full of interest, as you say. If I had been an Asiatic by birth, I am sure I should have sought to attain moksha, even if it required a lifetime to pass through all the degrees of initiation. There is something so rational about their theories, disclaiming, as they do, all supernatural power; and, at the same time, there is something so pure and high in their conception of life, in their ideas about the ideal, if you will allow me the expression, that I do not wonder Edwin Arnold has set our American transcendentalists and Unitarians and freethinkers speculating about it all, and wondering whether the East may not have had men as great as Emerson and Channing among its teachers." I paused. My greatest fault is that if any one starts me upon a subject I know anything about, I immediately become didactic. So I paused and reflected that Isaacs, being, as he himself declared, frequently in the society of an "adept" of a high class, was sure to know a great deal more than I.

      "I too," he said, "have been greatly struck, and sometimes almost converted, by the beauty of the higher Buddhist thoughts. As for their apparently supernatural powers and what they do with them, I care nothing about phenomena of that description. We live in a land where marvels are common enough. Who has ever explained the mango trick, or the basket trick, or the man who throws a rope up into the air and then climbs up it and takes the rope after him, disappearing into blue space? And yet you have seen those things—I have seen them, every one has seen them,—and the performers claim no supernatural agency or assistance. It is merely a difference of degree, whether you make a mango grow from the seed to the tree in half an hour, or whether you transport yourself ten thousand miles in as many seconds, passing through walls of brick and stone on your way, and astonishing some ordinary mortal by showing that you know all about his affairs. I see no essential difference between the two 'phenomena,' as the newspapers call them, since Madame Blavatsky has set them all by the ears in this country. It is just the difference in the amount of power brought to bear on the action. That is all. I have seen, in a workshop in Calcutta, a hammer that would crack an eggshell without crushing it, or bruise a lump of iron as big as your head into a flat cake. 'Phenomena' may amuse women and children, but the real beauty of the system lies in the promised attainment of happiness. Whether that state of supreme freedom from earthly care gives the fortunate initiate the power of projecting himself to the antipodes by a mere act of volition, or of condensing the astral fluid into articles of daily use, or of stimulating the vital forces of nature to an abnormal activity, is to me a matter of supreme indifference. I am tolerably happy in my own way as things are. I should not be a whit happier if I were able to go off after dinner and take a part in American politics for a few hours, returning to business here to-morrow morning."

      "That is an extreme case," I said. "No man in his senses ever connects the idea of happiness with American politics."

      "Of one thing I am sure, though." He paused as if choosing his words. "I am sure of this. If any unforeseen event, whether an act of folly of my own, or the hand of Allah, who is wise, should destroy the peace of mind I have enjoyed for ten years, with very trifling interruption,—if anything should occur to make me permanently unhappy, beyond the possibility of ordinary consolation,—I should seek comfort in the study of the pure doctrines of the higher Buddhists. The pursuit of a happiness, so immeasurably beyond all earthly considerations of bodily comfort or of physical enjoyment, can surely not be inconsistent with my religion—or with yours."

      "No indeed," said I. "But, considering that you are the strictest of Mohammedans, it seems to me you are wonderfully liberal. So you have seriously contemplated the possibility of your becoming one of the 'brethren'—as they style themselves?"

      "It never struck me until to-day that anything might occur by which my life could be permanently disturbed. Something to-day has whispered to me that such an existence could not be permanent. I am sure that it cannot be. The issue must be either to an infinite happiness or to a still more infinite misery. I cannot tell which." His clear, evenly modulated voice trembled a little. We were in sight of the lights from the hotel.

      "I shall not dine with you to-night, Griggs. I will have something in my own rooms. Come in as soon as you have done—that is if you are free. There is no reason why you should not see Ram Lal the adept, since we think alike about his religion, or school, or philosophy—find a name for it while you are dining." And we separated for a time.

      It had been a long and exciting day to me. I felt no more inclined than he did for the din and racket and lights of the public dining-room. So I followed his example and had something in my own apartment. Then I settled myself to a hookah, resolved not to take advantage of Isaacs' invitation until near the time when he expected Ram Lal. I felt the need of an hour's solitude to collect my thoughts and to think over the events of the last twenty-four hours. I recognised that I was fast becoming very intimate with Isaacs, and I wanted to think about him and excogitate the problem of his life; but when I tried to revolve the situation logically, and deliver to myself a verdict, I found myself carried off at a tangent by the wonderful pictures that passed before my eyes. I could not detach the events from the individual. His face was ever before me, whether I thought of Miss Westonhaugh, or of the wretched old maharajah, or of Ram Lal the Buddhist. Isaacs was the central figure in every picture, always in the front, always calm and beautiful, always controlling the events around him. Then I entered on a series of trite reflections to soothe my baffled reason, as a man will who is used to understanding what goes on before him and suddenly finds himself at a loss. Of course, I said to myself, it is no wonder he controls things, or appears to. The circumstances in which I find this three days' acquaintance are emphatically those of his own making. He has always been a successful man, and he would not raise spirits that he could not keep well in hand. He knows perfectly well what he is about in making love to that beautiful creature, and is no doubt at this moment laughing in his sleeve at my simplicity in believing that he was really asking my advice. Pshaw! as if any advice could influence a man like that! Absurd.

      I sipped my coffee in disgust with myself. All the time, while trying to persuade myself that Isaacs was only a very successful schemer, neither better nor worse than other men, I was conscious of the face that would not be banished from my sight. I saw the beautiful boyish look in his deep dark eyes, the gentle curve of the mouth, the grand smooth architrave of the brows. No—I was a fool! I had never met a man like him, nor should again. How could Miss Westonhaugh save herself from loving such a perfect creature? I thought, too, of his generosity. He would surely keep his promise and deliver poor Shere Ali, hunted to death by English and Afghan foes, from all his troubles. Had he not the Maharajah of Baithopoor in his power? He might have exacted the full payment of the debt, principal and interest, and saved the Afghan chief into the bargain. But he feared lest the poor Mohammedans should suffer from the prince's extortion, and he forgave freely the interest, СКАЧАТЬ